Moral Dilemmas, Misc

There are many conceivable circumstances in which some people have to be sacrificed in order to give others a chance to survive. The fair and rational method of selection is a lottery with equal chances. But why should losers comply, when they have nothing to lose in a war of all against all? A novel solution to this Compliance Problem is proposed. The lottery must be made self-enforcing by making the lots themselves the means of enforcement of the outcome. This (...) way no external authority is needed to make the losers’ compliance rational both ex ante and ex post. A fairly realistic concrete scenario is sketched to show that the solution could be made to work in practice, particularly since making it work is in everyone’s enlightened self-interest in the circumstances. (shrink)

It seems that different epistemic norms can come into conflict and so we might wonder what happens when they do impose incompatible requirements upon us. According to the dilemmic view, they might sometimes generate sets of requirements that cannot be satisfied, ensuring that there is no rationally acceptable way for a thinker to deal with the predicament she’s in. After reviewing the case for the dilemmic view, I introduce an alternative framework that accounts for the appearance of dilemma-like conflicts without (...) committing us to the possibility of genuine dilemmas. I argue that this alternative view has some important explanatory virtues that the dilemmic view lacks and can account for the problematic intuitions that seem to support the dilemmic view. (shrink)

In moral dilemmas performing an action often leads to both a good primary and a bad secondary effect. In such cases, how do people judge whether the bad secondary effect was brought about intentionally, and how do they assess the moral value of the act leading to the secondary effect? Various theories have been proposed that either focus on the causal role or on the moral valence of the secondary effect as the primary determinants of intentionality and morality assessments. We (...) present experiments which show that these theories have neglected a further important factor, the primary effect. A new theory is proposed that is based on the key assumption that people’s judgments of intentionality and morality depend on the strength of assumed reasons the agent has for the primary and secondary effects. (shrink)

Joshua Greene has argued that the empirical findings of cognitive science have implications for ethics. In particular, he has argued (1) that people’s deontological judgments in response to trolley problems are strongly influenced by at least one morally irrelevant factor, personal force, and are therefore at least somewhat unreliable, and (2) that we ought to trust our consequentialist judgments more than our deontological judgments when making decisions about unfamiliar moral problems. While many cognitive scientists have rejected Greene’s dual-process theory of (...) moral judgment on empirical grounds, philosophers have mostly taken issue with his normative assertions. For the most part, these two discussions have occurred separately. The current analysis aims to remedy this situation by philosophically analyzing the implications of moral dilemma research using the CNI model of moral decision-making – a formalized, mathematical model that decomposes three distinct aspects of moral-dilemma judgments. In particular, we show how research guided by the CNI model reveals significant conceptual, empirical, and theoretical problems with Greene’s dual-process theory, thereby questioning the foundations of his normative conclusions. (shrink)

Learning about research ethics and research integrity is greatly facilitated by case studies, which illuminate, ground and personalise abstract questions. This paper argues that fiction can provide similar learning experiences, incarnating ethical dilemmas through a medium that is highly accessible yet sophisticated in its depictions of how researchers behave. Examples of fictional illustrations are given to illustrate various themes such as animal experimentation, exploitation of the vulnerable, researcher bias and research fraud.

According to a popular account, rationality is a kind of coherence of an agent’s mental states and, more specifically, a matter of fulfilling norms of coherence. For example, in order to be rational, an agent is required to intend to do what they judge they ought to and can do. This norm has been called ‘Enkrasia’. Another norm requires that, ceteris paribus, an agent retain their intention over time. This has been called ‘Persistence of Intention’. This paper argues that thus (...) understood norms of rationality may at times conflict. More specifically, Enkrasia and Persistence of Intention may place demands on the agent that are impossible to fulfil. In these cases, the framework of requirements does not provide us with norms that make us rational. A rival account, according to which rationality is a kind of responsiveness to one’s available reasons, can overcome the problem. (shrink)

A number of Christian theologians and philosophers have been critical of overly moralizing approaches to the doctrine of sin, but nearly all Christian thinkers maintain that moral fault is necessary or sufficient for sin to obtain. Call this the “Moral Consensus.” I begin by clarifying the relevance of impurities to the biblical cataloguing of sins. I then present four extensional problems for the Moral Consensus on sin, based on the biblical catalogue of sins: (1) moral over-demandingness, (2) agential unfairness, (3) (...) moral repugnance, and (4) moral atrocity. Next, I survey several partial solutions to these problems, suggested by the recent philosophical literature. Then I evaluate two largely unexplored solutions: (a) genuine sin dilemmas and (b) defeasible sinfulness. I argue that (a) creates more problems than it solves and that, while (b) is well-motivated and solves or eases each of the above problems, (b) leaves many biblical ordinances about sin morally misleading, creating (5) a pedagogical problem of evil. I conclude by arguing that (5) places hefty explanatory burdens on those who would appeal to (b) to resolve the four extensional problems discussed in this paper. So Christian thinkers may need to consider a more radical separation of sin and moral fault. (shrink)

Moral philosophers and theologians have long debated the classic moral dilemma of lying to an intruder in order to save a refugee. This dilemma presents an especially difficult challenge to those who reject consequentialist reasoning. Many contemporary defenders of Thomas Aquinas have argued that lying is never permissible under any circumstances, but none has offered a satisfactory answer to the question of what one ought to do when facing such a dilemma. I argue that there can be no morally satisfying (...) answer to this question, because every possible action will involve some degree of sin, even if lying is the least sinful action. This should not lead us to redefine what it means to tell a lie, nor to say that lying to the intruder is a good or right action; rather, it should lead us to acknowledge the tragic dimension of life in a fallen world. (shrink)

The Philosophical Forum, Volume 52, Issue 3, Page 211-220, Fall 2021.

In this book chapter I argue that, contrary to what is said by Paul Guyer in his book Kant (Routledge, 2006), Kant's moral philosophy prohibits the bystander from throwing the switch to divert the runaway trolley to a side track with an innocent person on it, in order to save more people who are in the path of the trolley, in the "Trolley Problem" case made famous by Judith Jarvis Thomson (1976; 1985). Furthermore, Thomson herself (2008) came to agree that (...) it would be wrong to throw the switch, just as it is wrong to push the person off the bridge to stop the trolley (1976; 1985). In changing her mind about this case, Thomson came to agree with Kant, as well as with Philippa Foot (1967), who argued in original paper that a negative duty not to harm one healthy patient outweighed a positive duty to give aid to five other patients by transplanting the healthy person's organs. (shrink)

According to one understanding of the problem of dirty hands, every case of dirty hands is an instance of moral conflict, but not every instance of moral conflict is a case of dirty hands. So, what sets the two apart? The dirty hands literature has offered widely different answers to this question but there has been relatively little discussion about their relative merits as well as challenges. In this paper I evaluate these different accounts by making clear which understanding of (...) concept distinctness underlies them and which of them is, ultimately, the most plausible one in the case of dirty hands and ordinary moral conflict. In order to do so, I will borrow from the terminology employed in recent debates in the philosophy of evil which have tackled a similar problem to the one at hand, i.e. defining what sets evil apart from ordinary wrongdoing. Here it has been argued that concepts could be distinct in three ways: they can have a quantitative difference, a strong qualitative or a moderate qualitative difference. I conclude that the most convincing definition of dirty hands draws a moderate qualitative distinction between ordinary moral conflict according to which dirty hands are those moral conflicts that involve a serious violation or betrayal of a core moral value. (shrink)

This paper shows that our popular account of weakness of will is inconsistent with dilemmas. In dilemmas, agents judge that they ought to do one thing, that they ought to do something else, and that they cannot do both. They must act against either of their two judgments. But such action is commonly understood as weakness of will. An agent is weak-willed in doing something if she judges that she ought to and could do something else instead. Thus, it seems (...) that, in a dilemma, the agent is weak-willed by definition. But this is puzzling: clearly, the two are different phenomena. The puzzle may support scepticism about weakness of will or dilemmas. Here, I argue that the two are consistent on a revised understanding of weakness of will. To do so, I further distinguish the mental states of an agent in a dilemma from those of a weak-willed person. (shrink)

The global emergency caused by the spread of COVID-19 raises critical challenges for individuals and communities on many different levels. In particular, politicians, scientists, physicians, and other professionals may face new ethical dilemmas and cognitive constraints as they make critical decisions in extraordinary circumstances. Philosophers and cognitive scientists have long analyzed and discussed such issues. An example is the debate on moral decision making in imaginary scenarios, such as the famous “Trolley Problem”. Similarly, dramatic and consequential decisions are realized daily (...) in the current crisis. Focusing on Italy, we discuss the clinical ethical guidelines proposed by the Italian Society of Anesthesiology, Analgesia, Resuscitation and Intensive Care, highlighting some crucial ethical and cognitive concerns surrounding emergency decision making in the current situation. (shrink)

El autor recobra las fuentes originales del llamado Dilema del Tranvía pues considera que existe confusión sobre quién es el autor original. Sostiene que no es Phillipa Foot como suele citarse comúnmente, ni siquiera Judith Thomson, sino que sus raíces son más lejanas y se encuentran en dos juristas alemanes: Hans Welzel y, aún antes, Karl Engisch. Propone que la solución al dilema está dada desde el Derecho positivo y no en especulaciones consecuencialistas. ABSTRACT The author recovers the original sources (...) of the so-called Trolley Dilemma because he considers that there is confusion about who the original author is. He argues that it is not Phillipa Foot as it is commonly cited, not even Judith Thomson, but that its roots are more distant and are found in two German jurists: Hans Welzel and, even earlier, Karl Engisch. Proposes that the solution to the dilemma is given from the positive law and not in consequentialist speculations. (shrink)

Moving from simple to increasingly sophisticated candidate cases, I argue against the idea that there can be cases in which, due to no fault of the agent or to any ambiguity regarding how things will go depending on which option is selected, all the options available to an agent are rationally impermissible. Whether there are cases that fit this bill—qualifying as what I will label no-fault-or-ambiguity rational dilemmas—depends on the characteristics of conclusive reasons. My reasoning leads me to the view (...) that a key feature of conclusive reasons is that they capture or ground overall assessments that are relationally significant. I then argue that, while this view does not itself conflict with the most sophisticated candidate cases of purported dilemmas of the relevant sort, following the spirit of the view does lead to a conclusion that blocks counting even these cases as ones in which there is a conclusive reason against every available option. My conclusion is that there is no solid basis for the view that there are cases of no-fault-or-ambiguity rational dilemmas. (shrink)

This paper introduces and defends a new position regarding the question of whether it is possible to have conflicting moral obligations. In doing so, it focuses on what I call a moral pickle. By “moral pickle” I mean a set of actions such that you ought to perform each and cannot perform all. Typically, when people discuss conflicting moral obligations, they focus on the notion of a moral dilemma, which is a type of moral pickle involving two conflicting actions. In (...) other words, a moral dilemma is a pair of actions such that you ought to perform each and cannot perform both. As of yet, there is no debate about the possibility of moral pickles over and above the possibility of moral dilemmas. But as I show, there is good reason to think that moral pickles are possible and moral dilemmas are not. (shrink)

Sostengo en este artículo que no somos utilitaristas consecuentes en todo momento, ni deontologistas dogmáticos irracionales, más bien, una mezcla de utilitarismo y deontologismo que depende de una serie de factores no descubiertos o explicados convincentemente tanto epigenéticos, evolutivos, como educacionales, axiológicos, psicológicos aprendidos, conscientes e inconscientes en la toma de decisiones. También argumento que no es lo mismo toma de decisión, que construcción del juicio moral. El juicio moral no siempre conduce a la toma de decisión. Se puede tener (...) un juicio, pero no necesariamente actuar en consecuencia. / I argue in this article that we are not consistent utilitarians at all times, nor irrational dogmatic deontologists, rather, a mixture of utilitarianism and deontologism that depends on a series of factors undiscovered or convincingly explained both epigenetic, evolutionary, as educational, axiological, psychological learned, conscious and unconscious in decision making. I also argue that decision making is not the same as constructing moral judgment. The second does not always lead to the first. I can have a trial, but not necessarily act accordingly. (shrink)

One rationale policy-makers sometimes give for declining to fund a service or intervention is on the grounds that it would be ‘unaffordable’, which is to say, that the total cost of providing the service or intervention for all eligible recipients would exceed the budget limit. But does the mere fact that a service or intervention is unaffordable present a reason not to fund it? Thus far, the philosophical literature has remained largely silent on this issue. However, in this article, we (...) consider this kind of thinking in depth. Albeit with certain important caveats, we argue that the use of affordability criteria in matters of public financing commits what Parfit might have called a ‘mistake in moral mathematics’. First, it fails to abide by what we term a principle of ‘non-perfectionism’ in moral action: the mere fact that it is practically impossible for you to do all the good that you have reason to do does not present a reason not to do whatever good you can do. And second, when used as a means of arbitrating between which services to fund, affordability criteria can lead to a kind of ‘numerical discrimination’. Various attendant issues around fairness and lotteries are also discussed. (shrink)

The essay discusses the religious and ethical message of Shusaku Endo’s Silence. Briefly focusing first on the plot of the novel, the article proceeds to discuss the moral dilemma that is the core of the novel and asks whether the dilemma is symmetrical or incommensurable. Next, the essay analyzes the dilemma from the point of view of Max Scheler’s theory of the tragic. Finally, to highlight Rodrigues’s tragic situation, it discusses the notion of the hiddenness of God.

Trolley cases are widely considered central to the ethics of autonomous vehicles. We caution against this by identifying four problems. Trolley cases, given technical limitations, rest on assumptions that are in tension with one another. Furthermore, trolley cases illuminate only a limited range of ethical issues insofar as they cohere with a certain design framework. Furthermore, trolley cases seem to demand a moral answer when a political answer is called for. Finally, trolley cases might be epistemically problematic in several ways. (...) To put forward a positive proposal, we illustrate how ethical challenges arise from mundane driving situations. We argue that mundane situations are relevant because of the specificity they require and the scale they exhibit. We then illustrate some of the ethical challenges arising from optimizing for safety, balancing safety with other values such as mobility, and adjusting to incentives of legal frameworks. (shrink)

The goal of this work is to analyse the paradigmatic concept of universal values important for bioethics such as autonomy, beneficence, justice and developing contextual approaches in resolving the moral questions on bioethics. It also aims to reveal and analyse the importance of universal approaches despite the basic non-liminality of a context and subjectivity. Keywords: autonomy, contextualism, subjectivity, universal values, metaethics, normativity.

The traditional debate about moral dilemmas concerns whether there are circumstances in which an agent is subject to two obligations that cannot both be fulfilled. Realists maintain there are. Irrealists deny this. Here I defend an alternative, methodologically-oriented position wherein the denial of genuine moral dilemmas functions as a regulative ideal for moral deliberation and practice. That is, moral inquiry and deliberation operate on the implicit assumption that there are no genuine moral dilemmas. This view is superior to both realism (...) and irrealism in accounting for moral residue and other crucial phenomenological dimensions of our experience of moral dilemmas. (shrink)

According to the “Lesser of Two Evils Argument,” deployment of solar radiation management (SRM) geoengineering in a climate emergency would be morally justified because it likely would be the best option available. A prominent objection to this argument is that a climate emergency might constitute a genuine moral dilemma in which SRM would be impermissible even if it was the best option. However, while conceiving of a climate emergency as a moral dilemma accounts for some ethical concerns about SRM, it (...) requires the controversial claim that there are genuine moral dilemmas, and it potentially undermines moral action guidance in emergency scenarios. Instead, it is better to conceive of climate emergencies as situations calling for agent-regret. This alternative allows us coherently to hold that SRM may be morally problematic even if it ought to be deployed in some scenario. (shrink)

Compared to other approaches, it is virtue ethics that puts greatest emphasis on moral education. This results from its focus on moral agent and his or her moral condition as the main object of ethical enquiry. The aim of this paper is to outline the moral education within the framework of virtue ethics. I intend to explain how such education embraces the cognitive, affective, and behavioral elements. In the first part of the article, I present the concept of ethical virtue (...) to contrast it with certain misunderstandings which might lead to unnecessary fear of introducing the category of virtue into moral education. In the second part, I respond to various objections raised against virtue ethics, the most important being the objection of indoctrination and undermining autonomy of the educated. Another objection to which I pay special attention is the objection that there is no one catalogue of virtues but many different catalogues praised by different cultures, which especially poses a problem in multicultural societies. I am also trying to show the advantages of virtue education over other, nondirective approaches to moral education. (shrink)

In this paper I would like to make a contribution to the debate on rights-talk and duties-talk relationship and priority by addressing the problem from a peculiar angle: that of moral conflicts and dilemma. My working hypothesis is that it should be possible to identify some basic and relevant normative features of rights-talk and duties-talk by observing how they modify the description of moral conflicts. I will try to show that both rights and duties posses original and irreducible normative features, (...) and that these latter can be employed in a general assessment of their pro and con. I will first show the conceptual relationship between rights and duties, analyzing in the process a deflationary argument for rights. Second, I will define the general features of moral conflict and dilemma. I will then analyze the different readings that can be given, taking rights or duties as standpoints, of two kinds of moral conflicts: «asymmetric» and «symmetric» conflicts. (shrink)

A number of moral philosophers have endorsed instances of the following curious argument: it would be better if a certain moral theory were true; therefore, we have reason to believe that the theory is true. In other words, the mere truth of the theory—quite apart from the results of our believing it or acting in accord with it—would make for a better world than the truth of its rivals, and this fact provides evidence of the theory’s truth. This form of (...) argument may seem to be an obvious non-starter. After all, the fact that the truth of some empirical claim, say, the claim that there is an afterlife, would be desirable does not, by itself, give us any reason to believe it. But I argue that, when it is properly understood, this form of argument—which I call the better world argument—is valid in moral philosophy. I develop and defend a version of the argument that rests on the view that the correct moral theory cannot exhibit a certain form of self-defeat—a form that, as far as I know, has not been discussed in the literature. I also identify two promising applications of this form of argument. The first is a defense of permissions to promote one’s own private aims, rather than promote the greater good, and the second, an argument against the possibility of moral dilemmas. (shrink)

Moral Failure: On the Impossible Demands of Morality asks what happens when the sense that "I must" collides with the realization that "I can't." Bringing together philosophical and empirical work in moral psychology, Lisa Tessman here examines moral requirements that are non-negotiable and that contravene the principle that "ought implies can.".

We sometimes decide what to do by applying moral principles to cases, but this is harder than it looks. Principles are more general than cases, and sometimes it is hard to tell whether and how a principle applies to a given case. Sometimes two conflicting principles seem to apply to the same case. To handle these problems, we use a kind of judgment to ascertain whether and how a principle applies to a given case, or which principle to follow when (...) two principles seem to conflict. But what do we discern when we make such judgments—that is, what makes such judgments correct? The obvious answer is that they are made correct by whatever makes other moral judgments correct. However, that cannot be right, for a principle can be inconsistent with morality yet still apply in a particular way to a given case. If the principle is inconsistent with morality, then morality cannot be what we discern when we judge whether and how that principle applies to a given case. I offer an alternative account of what makes such judgments correct. (shrink)

Adorno notoriously asserted that there is no 'right' life in our current social world. This assertion has contributed to the widespread perception that his philosophy has no practical import or coherent ethics, and he is often accused of being too negative. Fabian Freyenhagen reconstructs and defends Adorno's practical philosophy in response to these charges. He argues that Adorno's deep pessimism about the contemporary social world is coupled with a strong optimism about human potential, and that this optimism explains his negative (...) views about the social world, and his demand that we resist and change it. He shows that Adorno holds a substantive ethics, albeit one that is minimalist and based on a pluralist conception of the bad - a guide for living less wrongly. His incisive study does much to advance our understanding of Adorno, and is also an important intervention into current debates in moral philosophy. (shrink)

Charles Mills has critiqued of the whiteness of the discipline of Philosophy by showing how ideal theorizing dominates Anglo-American philosophy and functions there as ideology, while it is non-ideal theorizing that can better attend to the realities of racialized lives. This paper investigates how idealization within the subfield of ethics leads mainstream ethical theorizing to fail to reflect moral life under racial and other forms of domination and oppression. The paper proposes recognizing the dilemmaticity that moral life tends to exhibit (...) under certain non-ideal conditions. (shrink)

Implicit in feminist and other critiques of ideal theorizing is a particular view of what normative theory should be like. Although I agree with the rejection of ideal theorizing that oppression theorists (and other theorists of justice) have advocated, the proposed alternative of nonideal theorizing is also problematic. Nonideal theorizing permits one to address oppression by first describing (nonideal) oppressive conditions, and then prescribing the best action that is possible or feasible given the conditions. Borrowing an insight from the "moral (...) dilemmas debate"— namely that moral wrongdoing or failure can be unavoidable—I suggest that offering (only) action-guidance under non-ideal conditions obscures the presence and significance of unavoidable moral failure. An adequate normative theory should be able to issue a further, non-action-guiding evaluative chim, namely that the best that is possible under oppressive conditions is not good enough, and may constitute a moral failure. I find exclusively action-guiding nonideal theory to be both insufficiently nonidealizing (because it idealizes the moral agent by falsely characterizing the agent as always able to avoid moral wrongdoing) and meanwhile too strongly adapted to the nonideal (because normative expectations are lowered and detrimentally adapted to options that, while the best possible, are still unacceptable). (shrink)

Suppose you find yourself in a situation in which you can either save both A and B or save only C. A, B and C are relevantly similar – all are strangers to you, none is more deserving of life than any other, none is responsible for being in a life-threatening situation, and so on. John Taurek argued that when deciding what to do in such a situation, you should flip a coin, thereby giving each of A, B and C (...) a 50% chance of survival . Only by doing this can we treat each person with the appropriate degree of respect. Taurek seemed to be employing the “Equal Greatest Chance” principle , according to which, when deciding whom to save, one must give each person the greatest possible chance of survival consistent with everyone else having the same chance. An obvious alternative is the “Save the Greater Number” principle . I describe an example that shows that EGC is false. I show that the example also demonstrates the falsity of other related views, including Jens Timmermann’s “Individualist Lottery Principle.” I conclude that SGN is true. And I extend the argument to other kinds of cases, showing that which person should be saved may depend on whether some additional well-being may be gained for someone in the process. (shrink)

Vagueness is epistemic, according to some. Vagueness is ontological, according to others. This article deploys what I take to be a compromise position. Predicates are coined in specific contexts for specific purposes, but these limited practices do not automatically fix the extensions of predicates over the domain of all objects. The linguistic community using the predicate has rarely considered, much less decided, all questions that might arise about the predicate’s extension. To this extent, the ontological view is correct. But a (...) predicate that applies in some contexts can be reasonably extended to other contexts where it is initially vague. This process of development approximates the cognitive remedy for vagueness that the epistemic view prescribes. The process is piecemeal and inductive, akin to what von Wright described as the molding of concepts. Vagueness cannot be understood apart from the backdrop of classification, for vagueness is classification gone awry. Hence these pages explore the classification of particulars, both its clear successes and vague failures. How we classify unique particulars is the theme of Sections 2 and 3, which are primarily descriptive. Section 2 identifies a way of classifying particulars that pervades discourse of all sorts, and Section 3 illustrates its use in a field notorious for vagueness: ethics. Why a certain particular should (or should not) be classified in a certain way is a normative question, however, and it occupies Sections 4 and 5. Section 4 proposes a norm for strong arguments by analogy, and Section 5 illustrates how the norm might resolve vagueness in one kind of ethical dispute. This norm, which has a strong probabilistic component, is one way of affirming that probability is a guide to life. (shrink)

In the last forty years there has been a resurgence of interest in moral dilemmas—situations in which through no fault of a person’s own, he or she is morally required to do one thing, required to do another, but cannot do both. Some prominent figures have argued that such things could be. Opponents have marshaled several anti-dilemma arguments in response. For the most part, this debate has centered on issues in metaethics. Those metaethical questions are interesting, and resolving them could (...) (in principle, at least) settle the debate about moral dilemmas. However, this paper will show that this exclusive focus on metaethics has been a mistake. Both dilemma advocates and dilemma opponents have failed to recognize that the debate could also be settled by answering an important question in normative ethics: is it possible for there to be an absolute prohibition on allowing something to happen? If the answer is yes, then dilemmas are possible, and if the answer is no, then they are not. Furthermore, it will be argued that it is our instincts about this normative issue that truly shape our views on the dilemmas debate. After sorting out these issues, the paper argues that as yet there is no good reason to rule out the theory of dilemma advocates, and thus that the widespread rejection of moral dilemmas is not as well-founded as is often assumed. (shrink)

According to the idea of "dirty hands in politics" politicians sometimes have to do what is morally wrong. I discuss the two main versions of this thesis: the "difference-thesis" and the "dilemma-thesis". I argue that there are no convincing arguments for neither of them. Politics, too, lies inside the scope of morality.

Ruth Marcus has offered an account of moral dilemmas in which the presence of dilemmas acts as a motivating force, pushing us to try to minimize predicaments of moral conflict. In this paper, I defend a Marcus-style account of dilemmas against two objections: first, that if dilemmas are real, we are forced to blame those who have done their best, and second, that in some cases, even a stripped down version of blame seems inappropriate. My account highlights the importance of (...) collective responsibility in understanding dilemmas, and I suggest that it sheds light on understanding moral progress. (shrink)

This chapter identifies two types of moral dilemma. The first type is described as ethical clash: whether affirmative action is just or unjust, for example, or whether withholding information from an inquisitive relative is honest or dishonest. In these cases the dilemma takes the form of conflict between an ethical predicate and its complement. The second type of moral dilemma is ethical overlap. Instead of a clash between a single predicate and its complement, here two or more predicates apply. Dilemmas (...) associated with white lies, for example, often depart from the recognition that such acts are both dishonest and avoid inflicting pain. Similarly, social dilemmas over progressive taxation may arise despite agreement that progressive systems both decrease liberty and increase equality. Which predicate should take precedence? Strategies for dealing with both types of dilemma are proposed. (shrink)

It is sometimes claimed that the Kantian Ought Implies Can principle (OIC) rules out the possibility of moral dilemmas. A certain understanding of OIC does rule out the possibility of moral dilemmas in the sense defined. However I doubt that this particular formulation of the OIC principle is one that fits well with the eudaimonist framework common to ancient Greek moral philosophy. In what follows, I explore the reasons why Aristotle would not accept the OIC principle in the form in (...) which it rules out the possibility of moral dilemmas. (shrink)

This chapter explores arguments from analogy containing ethical predicates like 'just', 'courageous', and 'honest'. The approach is Wittgensteinian in a double sense. The role of paradigm cases in ethical discourse is emphasized, first of all, and the inductive logics to be employed spring from Wittgenstein's remarks on probability (1922). Although these logics rely on a semantic concept of range, they yield results for the ethical problems treated here only if grounded in certain kinds of pragmatic consensus.

I use a version of the case in "sophie's choice" as an example of the strongest sort of dilemma, With all options seriously wrong, And no permissible way of choosing one of them. This is worse, I argue, Than a choice between conflicting obligations, Where the agent has an overriding obligation "to choose", And does nothing wrong, Once the choice is made, By ignoring one of his prior obligations. Here, "contra" marcus, Guilt seems inappropriate.